Foucault makes the case that the disciplinary economy of power focuses more on the soul/mind than the body. Give an example of a disciplinary method that demonstrates this focus. Is criminal

Foucault makes the case that the disciplinary economy of power focuses more on the soul/mind than the body. Give an example of a disciplinary method that demonstrates this focus.

Introduction

Foucault was a French philosopher who wrote about the relationship between power and knowledge. He argued that power is not just about the state or what happens in politics, but also about how people think about themselves and their actions. For example, if someone says “I have a right to safety” then we consider them competent enough to decide whether or not they should be protected from harm by others. This concept of security has become such an important part of our lives that it’s difficult even imagine without it!

How the mind is changed and controlled through the body.

The body is a site of power. Foucault argues that it is not only the site of power, but also the site of knowledge production. Through disciplinary techniques, the body becomes an object for knowledge (Foucault 1980: 636). The body itself can be seen as something that needs to be controlled and regulated in order for society to function properly. For example:

Discipline has been used on students since ancient times; this includes corporal punishment at school (Foucault 1980: 582).

Surveillance technology has been used by governments and corporations alike since WWII to monitor citizens’ behavior; today’s cell phone devices allow police officers or employers access into personal information without warrant or permission (Foucault 1980: 822).

Disciplinary methods involve creating subject positions that belong to certain populations or groups. The goal is to force people into these positions.

Disciplinary methods involve creating subject positions that belong to certain populations or groups. The goal is to force people into these positions.

Foucault’s idea of disciplinary power is a system that focuses on controlling bodies rather than souls/minds, and it relies on a variety of methods. These include:

The creation of new words (e.g., “deviant”) or new meanings for old words; this allows people who would not normally be included in the same category as others (e.g., addicts) to be placed into one group with those who fit their definition; etymologically speaking, deviancy refers more closely toward behavior than ideology or belief systems

Creating new institutions where individuals can be treated differently based on their status within society—for example, prisons and hospitals serve as places where patients can receive care while still allowing them access to other parts of society such as work opportunities outside prison walls

The disciplinary method of ‘surveillance’ creates a crowd, keeping people separate and apart from each other, and allowing for the separation of the public and private spheres.

Surveillance is a way of watching people. It creates a crowd, keeping people separate and apart from each other, and allowing for the separation of the public and private spheres. The disciplinary method of ‘surveillance’ creates a crowd that is out of touch with each other. This can be seen in Foucault’s observation that “surveillance does not see itself as such; it does not see its own action as something done by itself to others” (Foucault 2004: 90). As Foucault puts it elsewhere:

“The mode of existence which regulates individuals’ bodies through their relations with one another has also changed their relations with things” (Foucault 2010b: 20).

The narrative of shame surrounds the current practice of reparations. It’s a way of thinking about pain that was previously unknown in North America, but which has shown great success in other cultures.

The narrative of shame surrounds the current practice of reparations. It’s a way of thinking about pain that was previously unknown in North America, but which has shown great success in other cultures.

The narrative is based on an understanding that individuals have agency over their lives and can act differently than they are told to act. This shift from seeing people as passive victims to seeing them as active agents has been crucial for creating positive change within communities and societies across the globe—and it could be key for creating similar shifts here too!

Feminist theory has influenced how we think about anger and how it can be used in activism.

Feminist theory has influenced how we think about anger and how it can be used in activism. Feminist scholars point out that anger is often considered a negative emotion, but they argue that this view is rooted in patriarchal narratives. They also say that women are socialized to express their emotions differently than men and therefore may feel less intense or less able to express themselves through nonverbal channels such as body language or facial expression.

Feminist scholars have argued that women have been taught by society not to show weakness or pain, which makes them less likely to experience these emotions when faced with injustice—but feminists contend that showing emotional intensity will help us fight against oppression by making others aware of our pain and frustration so they can change the world around us for the better!

There are two steps to the disciplinary method of surveillance. First we separate people into groups, then we control those groups so their members are out of touch with each other.

Surveillance is the act of watching someone or something. It can be used to monitor and control people’s behaviour, but also to protect them.

Surveillance is a disciplinary method because it separates people into groups, then controls those groups so their members are out of touch with each other.

This idea of constructing moral communities has expanded our notions of privacy and what is acceptable behaviour, as well as defining many women as second class citizens who do not deserve protection or respect.

The idea of constructing moral communities has expanded our notions of privacy and what is acceptable behaviour, as well as defining many women as second class citizens who do not deserve protection or respect.

Privacy is a social construct that was created by men to protect their power over women. It was not always this way; in fact, there were many societies where the opposite was true: women had no need for privacy because they were considered inferior to men and therefore did not require it. However, once European colonizers introduced their own ideas about gender roles into these regions (and later on into other parts of the world), they also began enforcing those notions on everyone else—and especially those who were considered “uncivilized” or “primitive” due to their lack of modernity compared with Europeans themselves! This process continues today through cultural imperialism: if someone lives somewhere else but doesn’t like how things work there then he/she must change those things so that he/she can live comfortably within his/her own society instead!

Foucault demonstrates that disciplinary power is a system focused on controlling bodies rather than souls/minds

Foucault argues that disciplinary power is a system focused on controlling bodies rather than souls/minds. He makes this point by showing how it focuses more on the body than the soul/mind:

Surveillance and discipline are used to monitor bodies, not minds (or souls). This includes things like surveillance cameras, CCTV footage etc., as well as punishments such as fines or imprisonment for breaking rules in school or work.

Punishment has traditionally been used to punish undesirable behavior in others without punishing their bodies directly—for example when you get fired from your job because of poor performance but don’t get fired physically yourself!

Conclusion

I hope this brief overview of Foucault’s work has made it clear that his ideas should not be limited to only thinking about power in terms of government or institutions. As we’ve seen, he has extensive experience with the role of power in everyday life and how it affects us all as individuals. His insights into power as a way of organizing our society will continue to inspire future generations of thinkers who want change their world for the better!